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'Effeminite' in Strong's concordance translates to ;

malakos mal-ak-os' of uncertain affinity; soft, i.e. fine (clothing); figuratively, a catamite:--effeminate, soft.

Catamite (according to merriam-webster)
Pronunciation: 'ka-t&-"mIt
Function: noun
Etymology: Latin catamitus, from Catamitus Ganymede, from Etruscan Catmite, from Greek GanymEdEs
: a boy kept by a pederast

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Pederast
Pronunciation: 'pe-d&-"rast
Function: noun
Etymology: Greek paiderastEs, literally, lover of boys, from paid- ped- + erastEs lover, from erasthai to love -- more at EROS
: one that practices anal intercourse especially with a boy

The chief discussion of this passage [I Corinithians 6:9-1] concerns the terms "homosexual offenders." In the Greek it is one compound word, which never occurs in any writing before the Apostle Paul (he uses it once more in 1 Timothy 1:8-10). The term arsenokoitai literally means "male beds." Paul probably coins the word (as he coins others in his Epistles) and derives it from Leviticus 20:13 (similar to 18:22) where in the Greek text of the LXX the two terms arsenos and koitein are back-to-back in the sentence: "If a man lies with a man as one lies with a woman, both of them have done what is detestable" (literally, "If a man makes a bed with a man..."). By drawing on Leviticus Paul's meaning cannot be limited to male prostitutes, pederasts, perverts, etc., for he thinks more broadly with his biblical worldview. All homosexual behavior and orientation, written about hundreds of years before Paul, must be included. With the preceding word translated "male prostitutes," Paul gives us the passive and the active terms for same-sex behavior, following the pattern of the words of Leviticus 20:13, as even the rabbis and Philo interpreted the passage. Following the pattern of Leviticus 18 and 20, where incest is condemned before homosexuality, Paul's list here follows his condemnation of incest earlier in 1 Corinthians 5:1-13.

This text is important for several reasons. It affirms that homosexuals and other unrepentant sinners have no place in God's kingdom (which must include heaven in its meaning). Also, people who come to Christ are expected to change from their past evil behavior and identity by the power of Jesus and the Holy Spirit. Finally, the same term occurs in 1 Timothy 1:8-10 where Paul deals with what is unlawful, ungodly and unholy (using legal, religious and moral categories). This suggests that homosexual behavior is a proper object of restriction by the law, faith, and public morality. --Dr. James B. DeYoung, author of Homosexuality: Contemporary Claims Examined in Light of the Bible and Other Ancient Literature and Law